The Prophet in the Quran

Generally, because they have become accustomed to certain ideas and habits, they hold them to be right and proper. That is why they do not readily accept anything new. In such a situation the only way to reform people is to follow the path of wisdom and do everything gradually. The Prophet of Islam first of all changed the thinking of the people in Arabia. And only when they had developed the ability to accept reforms, did he introduce the commands of the shariah to them. If the Prophet had attempted to impose the laws of shariah upon them without striving for their intellectual purification-this being against human nature-his efforts towards revolution in Arab society could never have been crowned with success. Making Concessions as the Situation Requires In Dhil Hijjah 9 A.H., the Prophet of Islam performed the Hajj, which is generally known as the Farewell Pilgrimage. More than one hundred thousand Muslims had gathered to perform the Hajj with the Prophet. Of the many observations made by the Prophet in his sermon, there was one very significant one, which amounts to a declaration of human equality. On this occasion the Prophet uttered these historic words: that no Arab had any superiority over a non-Arab; no white enjoyed any superiority over a black, for superiority is related solely to one’s religiosity and God-fearingness. About two and a half months after delivering this sermon, the Prophet passed away. The problem that arose after his death concerned the choice of his successor. According to the declaration made in the sermon, what should have been done was to decide upon a successor to the caliphate on the basis of piety and God-fearingness, rather than on the basis of family and tribe. But this did not happen. After his death Muslims gathered at a meeting place in Madinah known as Thaqifa bani Saida. The majority were of the opinion that Saad ibn Ubada, who belonged to a Madinan tribe, should be selected as the successor to the Prophet. On this occasion Abu Bakr conveyed the Prophet’s dictum: The leaders will be from the Quraysh. (Kitab al-Riddah by Al-Waqidi, Vol. 1, p. 41) That is, the Caliph or Imam should be selected from the tribe of the Quraysh. This meant that Saad ibn abi Ubadah, not being a member of that tribe, could not be chosen as caliph. After some deliberation, this issue was finally resolved by deciding that only a member of the Quraysh tribe should be appointed as the Prophet’s successor. Accordingly, Abu Bakr, who belonged to the Quraysh tribe, was appointed as first caliph. There was an apparent contradiction in this. Why should the Prophet ever have made such an observation? There was, however, great wisdom behind it. That is, the caliph, or the ruler, having to impose commands on a vast society, required of necessity, that people should be willing to submit to or obey him. Obedience had to be voluntary, for ensuring submission by force would have failed to achieve the aim of the Islamic Caliphate. In ancient Arabia over the centuries, the Quraysh had come to acquire the position of leadership,